Nehemiah 1:4

Hebrew Bible

2 Hanani, who was one of my relatives, along with some of the men from Judah, came to me, and I asked them about the Jews who had escaped and had survived the exile, and about Jerusalem. 3 They said to me, “The remnant that remains from the exile there in the province are experiencing considerable adversity and reproach. The wall of Jerusalem lies breached, and its gates have been burned down!” 4 When I heard these things I sat down abruptly, crying and mourning for several days. I continued fasting and praying before the God of heaven. 5 Then I said, “Please, O Lord God of heaven, great and awesome God, who keeps his loving covenant with those who love him and obey his commandments, 6 may your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed against you—both I myself and my family have sinned.

Baruch 1:5


3 Baruch read the words of this book to Jeconiah son of Jehoiakim, king of Judah, and to all the people who came to hear the book, 4 and to the nobles and the princes, and to the elders, and to all the people, small and great, all who lived in Babylon by the river Sud. 5 Then they wept, and fasted, and prayed before the Lord; 6 they collected as much money as each could give, 7 and sent it to Jerusalem to the high priest a Jehoiakim son of Hilkiah son of Shallum, and to the priests, and to all the people who were present with him in Jerusalem.

 Notes and References

"... The original Greek [of Esther] maintains the ambiguity of the Masoretic text in most of its text. For instance, the nouns in Esther 4:3 may point to a religious act, but they do not need to. After the posting of the decree in in every province, there is crying (κραυγή) and lamentation (κοπετός) and great mourning (καὶ πένθος μέγα). Κραυγή is used both in a religious and a non-religious way in the Septuagint. The element of mourning, κοπετός, bespeaks an expression of grief; in rare occurrences it an action that God calls for (Isaiah 22:12; Jeremiah 6:26). Finally, in the Septuagint, the noun πένθος occurs in contexts of mourning; among these are religious contexts in which God actively creates situations that lead to mourning (e.g., Amos 5:16; 8:10; Baruch 4:9; Lamentations 5:15) or where God ends the days of mourning (Isaiah 60:20; Jeremiah 38:13). In Add C:13, Esther puts on her clothes of mourning, whereas in 9:22 the days of mourning have been turned into a holiday. Similarly, in the case of fasting, the Greek employs the verb νηστεύω to render םוצ in the Masoretic (4:16). In the Greek, νηστεύω often - but not always - indicates religious fasting (Judges 20:26; 1 Samuel 7:6; 2 Samuel 12:16, 22; Nehemiah 1:4; Judith 4:13; 8:6; Zechariah 7:5; Isaiah 58:3; Jeremiah 14:12 and Baruch 1:5) ..."

De Troyer, Kristin "'When She Ended Her Prayer': A Study of the Relationship between the Hebrew and the Greek Texts of the Book of Esther" in Reif, Stefan C., et al. (eds.) On Wings of Prayer: Sources of Jewish Worship: Essays in Honor of Professor Stefan C. Reif on the Occasion of His Seventy-Fifth Birthday (pp. 71-81) De Gruyter, 2019

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